Parker Mr. Whitbread Mr. Milsop Mr. Smith with the rest of my friends in Rood Parish wishing all happinesse to attend you in this life and eternall glory to be conferred vpon you in the life to come To Master Gifford and all his louing Parishioners now dwelling in Saint Buttolphs Billingsgate Iohn Lawrence wisheth health and happinesse Louing friends yet not more louing then beloued though you are the last in this action yet not the least in my affection If I owe a thankefull acknowledgment to any much more to you for aboue many you haue comforted my bowels both in word and deed In health you were ioyfull to receiue me in sicknesse you often came to visit me my rising was your desire my falling you did not require This and more then this I haue found which enforceth my pen because my tongue cannot to set forth the thankefulnesse of my heart to you for it I was your Preacher two yeares together during which time I trauelled in paine that Christ Iesus might be formed in you All my desire was your good not your goods your saluation was the end of my studie and by submitting to the word though meanly deliuered by me you did much encourage my holy entended labours My desire was still to haue beene amongst you but sithence it might not my praier was and still is that the Lord would giue you a Pastor according to his owne heart Iere. 3.14 whereby you may be fed with knowledge and vnderstanding And further I pray that euery good Minister may finde as much comfort from his people as I haue found by you I know you take no pleasure to haue your goodnesse published because you account vertues fairest Theater to be a good conscience yet it becomes an ingenious minde to professe by whom he proficeth I would that euery Parish in London vnderstood your godly disposition and Christian cariage both in publike and priuate that they might be prouoked by your vertuous example I will not dull your eares with too large a discourse therefore to conclude I commend this Treatise to your diligent reading and not onely to yours but to all theirs that loue the truth and my selfe to your Christian praiers and all of vs to the good grace of God Thus crauing your pardon and the continuance of your fauour to him who acknowledgeth himselfe bound vnto you in all dutie IOHN LAVVRENCE Page 88. line 16. for like time reade life time יהוה A GOLDEN TRVMPET TO ROWSE VP A DROWsie MAGISTRATE TEXT LVKE 19.41 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Et vt appropinquauit visa vrbe fleuit super ea And as he drew neere he beheld the Citie and wept ouer it RIght Honourable Right Worshipfull and welbeloued friends I am here presented by the hand of the Lord vpon this eminent place or place of eminency in person to your eies in voice to your eares in matter to your iudgements in nothing to your censures but in all to your benefit yet not for any worthinesse in mee being Minimus Apostolorum but for the sakes of you that loue his truth for whose sakes he continues the preaching of his truth with all those blessings that attend thereupon Though I cannot so truly complaine with Moses that I am slow of speech yet I may fitly complaine with Esay that I am a man of polluted lips yea confesse with Ieremy That I am but a childe not onely in yeares but also in vnderstanding For my tongue is not fluent my stile is not refined my phrase is not eloquent my matter is but roughly cast or cast roughly ouer receiuing his forme in a course mould therefore wants that glosse or decency that perhaps curious braines or deepe diuing iudgements could set vpon it and all because I want the vigilancy of Gregorie the heauenly gifts of Theodosius the diuine spirit of Ambrose the golden mouth of Chrysostome the sweet veine of Lactantius and the shining stile of Fulgentius yea what not For I haue nothing of my selfe my sufficiency is of God Eccle. 11.6 therefore that God that bids me sow my seed and in the euening not to suffer my hand to rest the same God I trust will make my words profitable though not pleasurable able to refresh though not sufficient to fill for though my cookerie cannot prouide Quailes and Manna Angels food yet my industry shall set before you sufficient to keep hunger from the doore though the coursest of the wheat These words Right Honourable which are read this day in your eares is part of the relation of Christs progresse to Hierusalem or as I may truly tearme it a milde meeke gentle louing and merciful visitation which he came to hold in Hierusalem the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Iewes for Christ being a Priest for euer after the order of Melchisedecke had an Episcopall dignitie conferred vpon him by God the Father so that not without desert he became the great Bishop of our soules from the beginning and the primate Metropolitan of all the world therefore his labours did not onely consist in preaching which is the dutie of euery one that beares the title of Presbyter but also in executing all other things that onely remaine to a Bishop and ought not to be performed by any but by such as haue an Episcopall dignitie conferred vpon them of which this is one viz. Once or twice a yeare to hold a Visitation within the limited Diocesse whereby the abuses in the Ministery might be reformed Church orders better obserued and performed This was the intent of Christ by his Visitation as may be gathered from the words following and should bee the intent of euery Bishop by their Visitation to the end of the world Of these words I will not sticke to say as Iacob sometimes did of his pretended Venison The Lord hath brought it to my hand sit vp therefore and eat that thy soule may blesse me Euen so this Text the Lord hath brought vnto mee Sit vp therefore and seed that at the conclusion your soules may blesse me This root sends forth three branches The text branched into three parts compared to Peters three Tabernacles or this fountaine three streames The first Christs appropinquation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and as he drew neere The second his deepe contemplation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld the Citie The third his great compassion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and he wept ouer it THese three may fitly bee compared to Peters three Tabernacles which he would haue built at the Transfiguration of Christ and each is full of comfort yea fuller of comfort than Peters Tabernacles would or could haue beene for though Peters Tabernacles should haue had glorified substances in them all yet Christ but in one whereas the Tabernacles of my Text haue not glory but Christ in them all In the first he draweth neere to Hierusalem in the second he viewes and beholds Hierusalem in the third hee laments for Hierusalem Or to a 1.
distinguish The presence of the Lord is two-fold either Corporall or Spirituall The Lords presence corporall or spirituall his Corporall presence is his being with any people in his humane Nature but of this presence both we and all other people are destitute his humane Nature onely remaines in heauen Sitting at the right hand of God in the glory of the Father and there shall sit till his second comming in the Clouds to iudgement His presence Spirituall is either generall or speciall Praesentia 1. Absoluta 2. Specialis Approbationis Act. 17.28 Gen. 4. Mat. 28. 1 Sam. 16.14 Dan. 5. Secondly his spirituall presence is two-fold generall and more speciall his generall presence is as the Schoole-men call it his absolute presence which is his essentiall being in any place so he is present with all the world as well with the Reprobates as the godly the vnreasonable creatures as the reasonable by this presence we all liue moue and haue our being By this presence he is with Cain to affright him with Iudas to confound him with Saul to vex him with Balshazer to amaze him with all the wicked to terrifie and ouerthrow them for euer The second spirituall presence is speciall presence Speciall spirituall presence what called in Scripture the loue of God or the fauour of God and thus he is present with his Elect and none else When Abraham made a request for Ismael it was onely that the Lord would suffer him to liue in his presence that is in his fauour and loue Gen. 17.18 but this presence none that are wicked can attaine vnto As for that presence which Ierusalem wanted was his corporall presence and if I mistake not his spirituall also for these Iewes did reiect him both in his owne person and in the person of his Prophets continually refusing those which were sent vnto them for their owne good Mat. 23.37 therefore it was iust with God to leaue them destitute of his speciall presence as soone after wofully came to passe Wheresoeuer the Ordinance of God is Ob. there is also his speciall presence but these Iewes had the ordinances of God therefore his speciall presence Answ The ordinances of God doe not tie Christ alwaies to be present Resp Then should his speciall presence remaine amongst many Reprobates Gods ordinances may bee where hee is not present in a speciall manner for those which haue not the feare of God before their eies can many times get his ordinances and that into their houses yea into their hands yet neuer a whit the neerer is the speciall presence of Christ because they want them in their soules It is not Michahs getting a Prophet into his house Judg. 17.13 can inforce the Lord euer a whit the more to be present for the Arke may bee in the middest of Israels army 1 Sam. 4.10 11. yet they put to flight by their enemies because their sinnes had banished the speciall presence of the Lord from their soules But let this be granted though it neuer can be prooued yet was the speciall presence of Christ now fled or flying from these Iewes and all by reason they wanted his ordinances It is true they were offered but reiected for if Christ walke but towards the Gadarens this salutation shall meet him as a hedge to preuent him Mat. 8. v. vlt. I pray thee depart out of our Coasts thus they made the presence of Christ a burthen to their soules and 11.30 his yoake though light too heauy for them to beare and neuer could haue inward peace till they banished his presence from their Country I cannot deny but that they had the Law and the Sacraments of the law yet not the speciall presence of Christ in them for these things were now abolished new things substituted and set vp in their roome Needs therfore must the shadow giue place when the substance approacheth If it haue turned vs ouer to a better Tutor it selfe hath no more to doe with vs being only but a Schoole-master to send vs to Christ Luke 19.42 but as for that Law which Christ brought the Iewes wanted for it was hid from their eyes therefore they needs must bee destitute of the speciall presence of Christ If Ierusalem that famous City which God louâ—d aboue all the Cities in the world If that place I say was or could be destitute of the speciall presence of Christ then let not Rome boast too much of her holinesse and outward flourishing estate let her neuer say Ap. 18.7.8 I am a Queene and shall see no mourning for since the bloud of all the Prophets are onely found in her her fall shall come suddenly But what haue we to doe with Rome and concerning her Religion God grant wee neuer may Let vs therefore turne vnto our selues looking more neere home for here wee shall finde imployments sufficient amongst our selues 1 Pet. 4.17 If iudgement beginne at the house of God where shall the wicked and vngodly appeare if God deale thus with a greene tree Lâ—k 23.31 what shall become of the dry If the Iewes so smart Gods eldest sons what shall the Gentiles looke for his youngest seruants Surely sinne cannot goe long vnpunished for Saint Augustine in his Booke of 50. Homilies Aug. lib. 50. Hom. Hom. 21. Homily 21. saith that Iustitia est vt puniat peccatum It is a part of Gods Iustice to punish sinne yea No greater punishment to a City than to be destitute of Christs speciall presence a part of his actiue iustice But how he will punish it in vs we doe not know worse he cannot punish it in any nation than to depriue the sinner of his speciall presence and that first because his presence is a Cities protection For if the Lord keepe not the City Reasons the watchman wakeâ—h but in vaine 1. It is a Cities protection Psal 127 1â— 1 Sam. 17.4 5 6 7. 2 Sam. 2.18 2 Sam. 14.25 2 Sam. 17. Iudg. 16.3 1 King 3.12 It is not Goliahs greatnesse nor Azas swiftnesse nor Absolons beauty nor Achitophels policy Sampsons strength Salomons wisdome Croesus purse nor any thing vnder the Sunne that can be the safety of a City but only the presence of the Lord. Secondly his presence is a Cities direction For as the wise men were led from the East to Bethelem by a Starre 2. Direct Mat. 2.9 so are those people where Christ remaines led from nature to grace from sinne to sincerity from bad to good from good to better for Christ is that bright morning star Apoc. 22.16 who will not suffer any to lodge long in sin if they direct but their course to that hauen whereunto Christ will guide them 3. Instruct Thirdly his presence is a Cities Instruction For as the Sunne discouers all darke places so wil Christ who is that Sunne of righteousnesse Maâ— 4.1 or righteous sunne by his presence vnmaske
Inheritance for euer Psal 30.5 103.9 His wrath endures but a moment but in his fauour is euerlasting life Heauinesse may endure for a night but ioy commeth in the morning The Clouds of our sinnes shall not alwaies shadow the loue of our Sauiour but as the Sunne at length shall breake forth to our endlesse comfort These Iewes though they were stubborne and rebellious hardning their hearts increasing their hatred against Christ yet will hee not quite leaue and forsake them but once more resolues to draw neere vnto them and herein hath he expressed his wonderfull loue by which hee would faine ouercome our ingratitude in that he refuses not to draw neere to miserable sinners Men willingly draw not neere for good to 1. Strangers 2. Poore and miserable 3. Professed enemies There bee three sorts of men in the world which we would bee loth to draw neere vnto for good the first are strangers the second are poore and miserable the third are professed enemies As for strangers we would not come neere vnto them for poore and miserable we scorne to come neere vnto them for professed enemies Iewes all these notwithstanding Christ drawes neere to them we dare not come neere vnto them All these were the Iewes to Iesus yet hee drawes neere vnto them First they were strangers and that in Grace and Goodnesse yet Christ will come vnto them Secondly they were poore and miserable and that in regard of their sinnes yet Christ could not be kept from them Thirdly they were professed nay protested enemies for surely in their hearts they had vowed to kill him else would they not haue spread so many nets to take him yet hee striues to saue them in drawing neere vnto them Hath he dealt thus alone with them To the Gentiles to vs and our Land though like in condition to the Iewes though for a while he hid his face vtterly refusing all other people or was his affection so set vpon the Iewes that the Gentiles could not taste the sweetnesse of his loue Oh no! For as he dealt with them so likewise with vs and our land I must confesse how once hee hid his face from vs shewing himselfe so sterne and wrathfull as though he neuer would be intreated by vs. For in Queene Maries daies the bloudy banner of persecution was displaied and the fearefull drum of terrible threatning Fire and Fagot was strucke vp the shrill Trumpet of mournefull lamentation was heard in euery corner Rachel weeping for her children Matth. 2.18 and would not bee comforted The pale grim Sergeant Death was met in euery street who neither spared nor pittied young nor old man nor woman rich nor poore infant nor suckling but arrested all that would be godly yet soone had that night an end and the louing countenance of the Lord our God like vnto the morning Sunne did most comfortably arise vpon our land in the beginning of Queene Elizabeths reigne of famous memory and euer since hee hath drawne neerer and neerer vnto this present day In so much as I may truly say and I hope say nothing but the truth that he is now approched so neere in the Chariot of his loue and mercy as he neuer was neerer to any Nation from the beginning to this day For he is now arriued at the palace of our soules he is alreadie come to the gates of our affections Reuel 3.20 and now stands knocking at the doore of our hearts with the hammer of his sacred word and so Lord Iesus continue still till thou hast got a full possession of our bodies and soules The seuerall waies that God drawes neere a Nation are many for he comes not to his people alwaies after one sort though still to one end he is like a skilfull Musician that sings new songs with diuersitie of Moddes and variety of Notes God drawes â—eeâ— a Nation by 1. His Word Sacraments yet all to one end namely for the good of his owne people The first way that he drawes neere to any Nation is most commonly by his Word and Sacraments for he is that Son of man which walketh in the midst of the seuen golden Candlesticks Reu. 1.13 Ap. 22.16 and Ap. 1.16 that is in the midst of his seuen Churches He is that bright morning star that holds the seuen starres in his right hand who although they shine yet receiue they their light from him his Word is himselfe and he is his Word therefore where his Word is truly preached his Sacraments constantly administred both carefully receiued and conscionably practised there is Christ present 2. For his mercies Secondly he drawes neere in bestowing great mercies as when he giues vs gracious Princes zealous Magistrates painfull Ministers religious people a flourishing commonwealth al which we haue had do enioy the Lord continue theÌ„ for euer amongst vs. 3. By afflictions Thirdly he drawes neere when he sends afflictions either inward or outward vpon body or minde for affliction is the rod which hee euer holds in his hand to correct his children withall needs therefore must he come very neere when he laies this rod vpon the bodies of his people 4. By deliuerances Fourthly he drawes neere when he deliuers from any imminent danger as when he saues vs from fire water sword wilde beasts or strong enemies thus he drew neere the three children Dan. 3.17 when he saued them from the fire Exod. 14. vlt. the Israelites when he saued them froÌ„ the water Daniel when he kept him from the lions Dauid when he hid him from Saul Esay 43.1 2 5. this the Lord confesseth by the mouth of his holy Prophet saying When thou passest thorow the waters I will be with thee and thorow the flouds that they doe not ouerflow thee when thou walkest thorow the very fire thou shalt not be burnt neither shall the flame kindle vpon thee From whence wee plainly see that the Lord drawes neere his Church when he deliuers them from great dangers Fifthly the Lord drawes neere by signes and tokens either in the aire or in the earth or in the water 5. By extraordinary signes in the elements and creatures Mark 13.29 6 By the motions of his Spirit For when ye see these things come to passe saith Christ then know that the sonne of man is at hand Sixthly the Lord drawes neere by the motions of his holy Spirit as when he inflames a land city family or priuate person with godly desires with heauenly Meditations with comforts consolations in their soules If the iron rise of it selfe we may be sure the Load-stone is not far off so if our minds which are more heauier than lead be eleuated and lifted vp towards heauen our hearts which by nature delighteth in nothing but euil doe now begin to thirst after godlinesse we may be sure Christ is not far from vs. Seuenthly and lastly 7. By death the Lord
vpon the body But to come to Christ who is the pleasure and profit of our soules we hardly will goe a mile a mile did I say nay hardly out of our doores nay scarce will take the paines to rise off our beds to draw nigh Christ For we are like the Church in the Canticles who haue put off our coats Cant. 5.3 and cannot put them on washed our feet and will not defile them againe though they are more defiled in keeping from him then they would be in comming to him But be it they were defiled after our labour or iourney he that washed Peters feet would not sticke to wash thine For what he was to him hee is to vs Iohn 13.9 and to all those that draw neere vnto him yet how long may his house stand naked his word vnfrequented and his table vnfurnished before we will take the paines to draw neere any of them especially with sinceritie and vprightnesse neither can we of our selues so backward and auerse are we by nature to all goodnesse Christ tels vs saying Iohn 6.44 No man can come vnto me vnlesse the Father which hath sent me draw him yet we must doe our endeuour and expresse the desire of our hearts to come to him For Qui creauit te sine te non saluabit sine te August tract 15. de verbis Apost saith Saint Augustine Hee that made thee without thy selfe will not saue thee without thy selfe therefore arraigne thy selfe by this Indictment at the barre of Gods Grace make an humble confession of thy owne backwardnesse to any goodnesse crauing mercy at the hands of him that is rich in mercy and euermore forwarder to giue Matt. 7.7 then wee to aske to open then wee to knocke to bee found then we to seeke praying with his onely beloued Spouse Lord draw me Cant. 1.3 and we will runne after thee And thus much shall suffice for furnishing the first Tabernacle of our Text. The second Tabernacle like a Watch-tower hath also three roomes or this bole three branches Our second Tabernacle as you heard in our diuision seemeth to bee made in the forme of a Watch-tower wherein we haue Christ viewing Hierusalem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld the Citie This body or bole like vnto the former sends forth three branches or this Tabernacle hath three roomes 1. Contemplation He beheld as The first is the Contemplation it selfe 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 he beheld The second is the Obiect 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Citie The third more particularly what Citie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Citie Of these in order and first of his Contemplation he beheld but how either with the eies of his bodie or the eies of his minde either with the eye naturall or with the eye spirituall either as God or else as Man or as both God and Man and so I rather thinke 1. Man First he beheld as man with the eies of his body or bodily eies the beautie the glory and the magnificence of this Citie He lookt at this time vpon her Bulwarkes her Towers her strong walls and fortifications He saw her curious buildings rich pauings ancient monuments spacious streets hee beheld the great concourse of people flocking from all parts in all corners of this Citie Not any sexes yeares or degrees were hid from him as man hee beheld the old sitting the young playing the maids dauncing the Merchants trafficking the greedy scraping the profane spending the prodigall wasting yea what not For surely what might be seene with the eie of man was not vnseene by the eie of our Sauiour as man But if we consider him in the second place how hee beheld it as God wee then shall finde 2. As God hee saw much more then man was able to discerne For as God hee beheld their wickednesse hardnesse of heart contempt of him and his graces yea he saw or rather fore-saw from this his watch-tower how there he should suffer shame ignominy and reproach yea how he should shed his precious bloud amongst them yet they neuer a whit the better for it the future temptations ruines desolations both of Church and people head and taile branch and rush were not obscured from his eyes for he fore-saw all therefore fore-told all Matth. 24.2 How that a stone should not be left vpon a stone vncast downe yet as he fore-saw it as God bewailed and lamented it as man But some perhaps may say Eust in his Exposition vpon the tenth book of Arist Ethiks that a deepe Contemplation is part of our felicitie to which I doe assent and agree in some sense for I am not ignorant how that Eustratius affirmeth that Contemplation is a chiefe perfection of our felicitie because it doth separate a man from the domesticall and ciuill cares making him fly from all company and societie of friends others take it to be a pleasure of the minde which I rather assent vnto therefore in Greeke it is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because wee are sweetly affected with the presence of some good thing agreeing with our nature But I stand not here to dispute with Schoole-men and Philosophers because this Contemplation of Christ affords vs no such fruit For it is neiâ—her the perfection of his felicitie nor any pleasure of his minde to behold such miserie which now was an obiect to his eies for had it beene so doubtlesse it neither would nor could haue wrung teares from his bright glistering eies as it did But in this his Contemplation he offers vs a breast of Consolation from whence we may suck no small comfort for our instruction for if he contemplate our miseries how gracious doth he intend to be to our soules Neuer did the beames of his glistering eies reflect vpon any obiect but either it did good or shewed his desire so to doe might hee be but accepted Though these wicked Iewes had reiected him many a time both in himselfe and those which were sent vnto him yet he vouchsafes to view them once againe so vnwilling hee was to leaue them euen Louer like who is loth to take any deniall if tongue eies hands workes or teares could draw their affections O happy nay thrice happy had it beene for Hierusalem had they made but a right vse of our Sauiours beholding them then would his eies like a salue haue cured their sores for as the Sun driues away the mist from off the earth so would his eies the foggy mists of sinne and superstition from their heart or as the fire doth purge the gold from drosse so would these heauenly lookes their soules from errors Act. 5.15 Peters shadow cured the diseased as he passed by and would not the substance of Christs eies to whom Peters whole body was but a shadow much more haue cured their soules Surely yes no sooner did he looke vpon Matthew Matth. 9.9 but raised him from the table of Custome Hee
the whole man for it is a high brazen wall hindring our praiers from ascending to God his graces from descending to vs. Fourthly because it reioyceth the Deuill 4. Reioyce Satan who is Christs greatest enemy for sinne is meat and drinke to Satan When any dances after his pipe he is as greatly reioyced as a man that hath taken many spoiles if all this then bee true as the Lord hee knowes it is too true needs must it make Iesus to weepe if either he respect God or loue man If this then be so it may teach vs in the first place to take heed of sinne O delight not in it 1. Delight not in sinne since it is an offence both to God and godly men therefore detest it and flie from it as from the Deuill who is the Author of it it is a fire and will burne thee water and will drowne thee a nettle and will sting thee a sword and will wound thee poison and will kill thee and a Serpent which will deuoure thee kill it or else it will kill thee be a stranger to it it will be a stranger to thee harbour it not to gain the world to grieue Christ but beat out the braines of these Babilonish children Sinne to be nipped in the bud Iud 7.1 8.30 9.5 2. King 11.1 2. Par. 22.10 for if they die thou maiest liue but if they liue thou shalt die As the reigne of Abimelech was the slaughter of Gedeons Sonnes and the reigne of Athaliah was the ouerthrow of the Kings seed so the reigne of our sinnes will be our destruction Let vs therefore beat them downe betimes before they grow too head-strong like an vnruly Mastiue Dogge tearing out their masters throat the Israelites at first spared the Canaanites afterwards when they would haue destroied them they could not but they became prickes in their eies Numb â—3 55 Iud. 2.3 and goads in their sides Euen so will it bee with our sinnes for if at first we spare them in the end they will be vnresistable Oh that wee could once liue to say of our sinnes as Christ said of the Temple Matth. 24.2 One stone shall not be left vpon another vncast downe so one sinne shall not be left vpon another vncast out of the heart Then would they soone die in our liues and conuersations but so long as we harbour them in the hidden man so long will our liues bee corrupted and our conuersations detested let vs therefore bury our sinnes that they neuer be remembred kill our sinnes that their power against vs neuer be lamented cast out our sinnes as dung out of the Citie that they neuer be respected for as carrion causeth wormes stinkes and feedeth Fowles so our sinnes causeth woes and sorrowes and feedeth the Deuill Dan. 4.24 27. O therefore breake off your sinnes by repentance breake off your iniquitie by returning to the Lord your God Nothing can stench Christs teares vnlesse we stop our sinnes nothing can dry his cheekes vnlesse wee wash our hearts The best actions if sinne be not stopped dry not Christs cheekes nothing can cleare his eies vnlesse wee purge our soules our singing Psalmes hearing Sermons receiuing Sacraments reading Homilies feeding the hungry clothing the naked visiting the sicke building hospitals repairing Churches catechising families nor all the glistring profession in the world can stop Christs teares vnlesse wee make conscience of sinning We must not be of Abrahams heart and Belials life we may not beare the soule of Dauid and the shewes of Pharises Good King Iosaphat in aduenturing to goe like Ahab 1 King 22.32 had like to haue beene slaine for Ahab so all those are in danger of destruction that make a shew outwardly but like Sodoms Apples are corrupted inwardly for if those be in danger which are vpright in heart faile in act how much more are they in danger that glister like Gold but being toucht are found Copper I pray God our sinnes haue not wrung more teares from the eies of our Sauiour then euer the Iewes sinnes did I feare they haue Rom. 6.1 because I see the more his grace abounds the more our sinnes abound by how much the more mercifull God hath beene to vs the more miscreants haue we beene towards him In agro Narniensi siceitate lutum fieri ex Plinio imbre pulurem That aboundance of grace should produce abundance of iniquitie is Christs greater griefe Tully reporteth amongst all his wonders in Nature that in one Country drought causeth dirt and raine stirreth vp dust Whether this be so or no I stand not heare to proue but this I know that the abundance of Gods graces hath brought forth nothing but abundance of sinnes Iniquitie was neuer so rife as since frequent preaching of the Gospell yet the fault is not in the world but in the Deuill and our corrupt nature God may call a Conuocation of heauen and earth together against vs as sometimes hee did against his owne people the Iewes Esay 1.2 saying Hearken heauens giue eare O earth I haue nourished and brought vp children but they haue rebelled against me Had they beene my enemies that had done mee this dishonour Psal 55.12 13 14. I could haue borne it or had they beene my seruants or the sonnes of Hagar that had magnified themselues against me I could haue endured it but it was Children yea euen my Children Children of my owne education and bringing vp those that were nurtured and instructed in my owne family and that by my owne hand it was they that rebelled against me therefore hearken O heauens and giue eare O earth Nay the Lord may take vp his owne complaint against this Citie which you lately had sounded in your eares by a thundring Trumpet of the Lord I meane Master Wood in his sermon at the Spittle on Wednesday in Easter weeke last 1624. Hosea 4.2 There is no truth nor mercy nor knowledge of God in the Land For by swearing and lying and killing and stealing and whoring they breake out and bloud toucheth bloud Are these things so and doe they cause no teares O yes and shall bring iudgement too if they be not amended Our sweet Sauiours patience shewes his desire of our amendment if tongue or teares can procure it besides so great is his desire of our repentance that hee vseth a very patheticall perswasion to induce vs thereunto by the tongue of his blessed Spirit recorded by Salomon in the Booke of the Canticles Cant. 6.13 saying Returne returne O Shulamite returne returne but alas we cannot returne of our selues being by nature dead and lumpish Man like a Coachwheele moues not to any grace if not drawne Iere. 31.18 euen like to a Coach-wheele able to run no further then wee be drawne therefore let vs reply with the holy Prophet Ieremy Turne vs O Lord and we shall be turned conuert vs and we shall be conuerted indeed Yea let vs
to these people lest the Lord doe free them from the Egypt of this world before wee haue learned to lament our sinnes Excuse for not weeping Some there are that could finde in their hearts to weepe yet dare not and onely for feare of hurting the eye But alas this bucket will draw no water nor this excuse free the sinner from sorrow Christ had more walls to stop his passage to vs and shall such a slender hedge keepe vs from drawing neere to him by repentance Be it granted that the teares hurt the eie yet who will not hurt one member for the good of all rather then to cherish that and indanger the whole body If thy ere offend thee Matth. 5.29 30 Christs counsell is to plucke it out for better it is to enter into heauen with one member lost then into hell fire with all Be it therefore that it hurt the eie Houle and lament yet if it hurt the eie naturall it cures the eie spirituall healeth the soule finally and pleaseth God perpetually Teares The effects and nature of teares comparatiuely as one Diuine saith are hot and moist hot to warme the cold conscience moist to mollifie the hard heart They are salt and wet salt to season the soule wet to cleanse the conscience They are bitter and sweet bitter to waine vs from the world as Wormewood the Infant from the dug sweet to season all our sorrowes and to turne them into ioyes In a word they are a sword and a salue a sword to cut the soule from sinne a salue to cure and heale the soule againe Feare not therefore to shed teares since they are of such qualitie for if the world were truly perswaded of the benefit true teares doe bring they would not bee hindred from weeping Royard obserueth six properties of true teares First they doe Purgare purge the soule Plainly they are six Roy. in Pest for as raine distilling from the clouds clarifies the aire so the teares of the penitent purifies the heart it makes the tongue to pray the tongue makes the heart to relent the heart makes the man to repent repentance can neuer be begun continued and ended without many teares which cannot cease till the heart be purged I remember a certaine King had an Oxe-stall which had not beene emptied of many yeares at last was growne so soule that it was thought men could hardly make it cleane in a life time The King perceiuing that presently considered that if he could bring the Riuer which ran hard by his house to runne thorow it that then it would quickly be cleansed No sooner was this thus conceiued in his minde but hee presently put it in practise and at last with much labour and cost brought the riuer to runne thorow the oxe-stall with a very swift current which riuer in three daies cleansed that house and carried all that filth away which otherwise could hardly euer haue beene cleansed euen so that heart of ours which would aske a like time to cleanse by hearing reading praying and receiuing will in a short time be purged if teares be but ioyned with these for true teares runne with such a forceable current that they will suffer no putrifaction to rest long in the heart vncarried away as Peter Dauid Marie Magdalen with many more can witnesse Secondly they doe illuminare open the eies for true penitentiall teares are as a soueraigne salue making the stiffe lid pliable and will eat out the web that hinders the sight of Mercy for Mercy is obscured where the eie is vailed and the eie is vailed where sinne raigneth but as the raine powring from the Clouds clarifies the aire and alaies the dust by which a man may see farre both forward and vpwards euen so true teares alaies the dust of sinne and that mist of despaire inabling a man to see farre into Gods wonderfull mercies promised in Christ to his soule Thirdly they do Corroborare strengthen the man for these teares doe inable a Christian to incounter with Satan and to wrestle with Christ nay to conquer Satan and to ouercome Christ First they doe conquer Satan witnesse our Sauiour who by strong cries and teares receiued strength from God his Father to vanquish Satan Death and Hell for hee triumphed ouer them all vpon the Chariot of his Crosse Secondly they ouercome Christ witnesse Iacob who by weeping and praying had power ouer the Angell Hos 12.4 14.6 for as the dew of the Lord maketh Israel to grow as the Lilly and to fasten his roots as the trees of Lebanon so will true teares make a man strong in the Lord. Fourthly they do Laetificare reioyce the soule and that both by making it fruitfull acceptable to the Lord. First by making it fruitfull for as the water which falls from heauen nourishes the earth comforteth the dry ground making it able to send forth fruit which reioyceth the heart of the sower euen so true teares causeth the heart to send forth much good which will reioyce the man in the Winter of aduersitie and temptation Secondly it maketh a man acceptable in the sight of the Lord witnesse Maries teares which preferred her to Christ before all Marthaes dainties could her selfe besides they bring a blessing and a ioyfull haruest a blessing Matth. 5.4 Psal 126.5 For blessed are those that weepe they shall be comforted a ioyfull haruest For they that sow in teares shall reape in ioy Fiftly they doe Eleuare vp for as Noes Arke the more the water increased the more it was eleuated euen so the more that teares abound the more is the heart raised and the affection set vpon God Sixthly and lastly they doe Impetrare quicquid vult obtaine whatsoeuer good a man would at the hands of God witnesse Hezekia vpon whose teares the Lord delaies not to send vnto him the Prophet Esay to remoue his feare Esay 38.5 Psal 116.7 8. and assure him of his desired wishes And Dauid in danger of death and in doubt of falling comming to the Lord with teares in his eies was freed from the one and stood vpright vpon the other so that his soule returned to that rest for which it longed Doctr. Christ weeping for our sinnes not his owne we should weep for others sins Thirdly if Christ weepe for our sinnes wee are taught to weepe one for another It is a dutie of loue that Christians owe to weepe one for another If they were to loue none but themselues then were they to shed teares for none but themselues But we are commanded to loue our neighbours as our selues therefore must weepe for other as for our selues It hath beene the practise of Gods Church from the beginning and ought not to be left in the declining age The ancient custome of the Iewes which still they doe retaine was to rent their clothes at any blasphemy spoken by others Ieremy when he saw the wickednesse of his people was vexed Ier.
Edomites let in by Iehochanan slew eight thousand and fiue hundred of the wealthiest Citizens in one night I will not relate how the pestilence went thorow stitch destroying more then an hundred thousand during the siege neither wil I stand to shew you how the famine spared none but made the Nobles to eat the leather of their Coaches as they rid Ladies to scrape in dunghils for their food Lament 2.20 Iere. 31.15 and many women to eat the fruit of their owne wombe and children which were but a span long as for Rats Mice Frogges Snailes and such like they were no ordinary food in Hierusalem at this time for vengeance did so stirre her within and without that there was nothing but weeping howling and great lamentation Not onely Rachel weeping for her children Matth. 2. but the children weeping for their parents seruants for their Masters and the poore for their maintainers If a man at this time had beene in Hierusalem his heart could not but haue melted to haue seene the deaths of some the cryings of others and the miseries of all For if he looke of one hand hee might see men and women halfe dead and halfe liuing bathing themselues in one anothers wounds crying out for some relenting hearted man to kill them out-right and to rid them out of their lingring tormenting paine If he looke on the other-side hee should see the sonnes daughters and seruants of the Elders thus slaine crying vp and downe the Citie like mad men with their eies and hands extended towards heauen saying Iustice Lord Iustice Lord Iustice vpon the vniust depriuers of our friends and maintainers If he looke before him hee should see the gray haires of the ancient lying vpon the pauements of the Citie as if they had bin strewed with rushes If he lookt behinde him there he should see virgins lamenting the vntimely death of their Louers which way soeuer he had lookt at this time in Hierusalems misery famine death and destruction must needs be his obiect But I cease to prosecute it largely because it would be too tedious both to me that speake and to you that heare neither will I tell you of the ancient buildings glorious Temples and stately Palaces of Dauid Solomons and the rest of the ancient Kings of Israel how they were all destroied and pulled downe to the ground not hauing a stone left vpon a stone according as our Sauiour fore-told them inso much as now we may say of Hierusalem as one spake of Priams Towne Iam seges est vbi Troia fuit Now is that a Corne-field which was câ—rst called Troy so now is that a barren ground and a mount of stones which was earst called beautifull Hierusalem All this with a thousand times more our Sauiour fore-saw which whilst hee beheld it as God Magistrates about to punish should contemplate the malefactors case and temper mercy with Iustice Grego lamented it as man To draw towards an end though there be no end in the matter it selfe and to temper my speech according to the time The residue belongs to all Magistrates and Iudges but more especially to you that are Magistrates and Iudges of and in this honourable Citie of London Omnis Christi actio est nostra instructio saith Gregory id est Euery action of Christ is our instruction if all ours then this more particularly yours namely to temper Mercy and Iustice together that is If at any time in Iustice you are compelled to punish a malefactor yet in the midst of Iustice let Clemency shine forth be not vnlike our compassionate Sauiour who powres forth teares when he pronounceth Iudgement for if this be wanting all your Iustice will be conuerted into tyranny a mans estate name or life is not to be plaid or iested withall Noli me tangere for these three or at the least two of them can neuer be restored againe Sulpitius Memorable is that fact of Sulpitius an ancient Romane who neuer passed the sentence of judgement to execution vpon any man but his teares were seene to trickle from his eies as if water had beene powred on his face Bias. And Bias that was a Iudge of Greece neuer gaue sentence of death vpon any but he wept for them Theodosius Theodosius the Emperor was euer so mercifull that hee alwaies gaue one daies libertie to the enemy for meditation before he would vse any violence Also I haue read of a certaine Captaine who when he besieged any Citie the first day would display a white Ensigne in token of Mercy By no meanes to insult ouer or deride the guilty in sentencing or punishing the next day a blacke Banner in token of judgement the third day red colours in token of bloud fire and sword without any Mercy they therefore are monsters in Nature which will shew no mercy to their Brethren but in superstition malice or vaine-glory wrong those whom they ought to iudge with equity There ought to be a sympathy and a fellow-feeling in mens minds especially in a Ruler great compassion wishing from the bottome of their hearts there were no such cause of punishment so to be suffered for a Magistrate ought not to be like the proud Pharises and insolent Priests who when they had taken our Sauiour delighted not in any thing so much as in mocking spitting buffeting Matth. 27. railing reuiling scourging scorning crowning him with thornes and crucifying him betweene two Theeues They were not content to take his life and to shed his bloud but loaded his body with most shamefull calumniations nay when they had him where they would haue him namely vpon the Crosse then did they reioyce and shout out of measure nodding their heads shaking their hands Matth. 27. and cried with their voice If thou bee the Sonne of God come downe from the Crosse and we will beleeue thee he saued others but himselfe he cannot saue Neither would I haue you like to Volesus who was a Proconsull of Asia liuing vnder the Emperor Augustus for he is recorded for a very famous Tyrant because that when he had beheaded three hundred in one day with a proud and loftie countenance hee walked amongst the dead carkases as if he had done some great exploit and at last cried out O rem regiam id est Oh an act fit for a King But surely wee may answer him thus O rem Diabolicam O an act fit for a Deuill For this doing beseemeth not a King or Magistrate they should rather with Christ here grieue that any should grow to that extremity as to deserue such judgement Courtesie should be the Crowne of a King Compassion the handle Iustice the edge Anger the backe and Mercy the point of a Magistrates sword therefore you that are Magistrates call to the Lord early and late morning and euening that hee may drop downe kindnesse and mercy into your hearts that vncourteous and churlish actions may alwaies bee farre from your hands For